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Faith Beyond Understanding: A Torah Perspective on Emunah for Bnei Noach

Faith is one of the most universal human experiences, yet it is also one of the most misunderstood. In Hebrew, the word for faith is emunah, but its meaning extends far beyond simply believing in something without proof.

In Jewish thought, faith is not the opposite of reason. Rather, it begins where reason reaches its limits.

This blog is an written version of the class of Rabbi Tuvia Serber and explores the meaning of emunah, the relationship between faith and knowledge, and the distinctions Jewish tradition makes between the spiritual experience of Jews and non-Jews.

From the Rejection of Idolatry to Faith in G-d

Jewish tradition teaches that all humanity is bound by the Seven Noahide Laws: the prohibitions against idolatry, blasphemy, murder, theft, forbidden relationships, cruelty to animals, and injustice.

These commandments are not merely seven isolated rules. Classical sources explain that each contains numerous applications and derivatives (Sefer HaChinuch, mitzvah 416).

Faith in G-d can be understood as the positive counterpart to the prohibition against idolatry. If humanity is commanded not to worship false G-ds, then people are encouraged to recognize and connect with the one Creator.

According to a teaching of the Lubavitcher Rebbe, faith in G-d naturally includes trust in G-d and prayer (Hitvaaduyot 5745, vol. 5, pp. 2721–2722).

Rabbinic literature also broadens the definition of idolatry beyond literal idol worship. Certain attitudes and behaviours can reflect a subtle form of placing the self at the centre of reality rather than G-d.

The Talmud associates uncontrolled anger with idolatry (Shabbat 105b), while pride (Sotah 4a), hatred (Yoma 9b), malicious speech (Arachin 15b), and refusing to help those in need (Ketubot 68a) are likewise viewed as spiritual distortions.

Idolatry, therefore, is not merely about statues or rituals. It is about what occupies the centre of our inner world.

What Does Faith Mean?1

At its most basic level, faith means recognizing that there is a Creator who sustains and directs the universe.

This message is not new. According to Bereishit Rabbah, G-d loved Abraham because he made the Creator known throughout the world (Bereishit Rabbah 43:7).

The Lubavitcher Rebbe further taught that learning about G-d and G-dliness is itself a positive obligation for Bnei Noach (Likkutei Sichot, vol. 25, p. 190; vol. 27, p. 246).

Yet Jewish philosophy asks a deeper question: is faith simply believing that G-d exists, or is it something more?

Maimonides writes that the first commandment is not merely to believe in G-d, but to know that G-d exists (Mishneh Torah, Hilchot Yesodei HaTorah 1:1).

Human beings can observe the order, complexity, and wisdom embedded within creation and arrive at the conclusion that there must be an intelligent Creator behind it all.

This approach is developed extensively in Doveri del cuore. In the Gate of Contemplation, Rabbi Bahya ibn Paquda encourages reflection on the wisdom and order found throughout creation. In the Gate of Unity, he argues that nothing can create itself.

Knowledge, therefore, is built through observation, reflection, and understanding.

Faith begins where understanding ends.

Other thinkers, such as Don Isaac Abarbanel, explain that faith involves recognizing G-d as the ultimate and self-sufficient reality: the One upon whom all existence depends, while G-d depends on nothing.

Even this, however, can still be approached through reason.

The deepest dimension of faith lies beyond intellectual comprehension altogether.

The Two Dimensions of Divine Presence2

Jewish mysticism describes two ways in which G-d relates to creation.

The first is called memaleh kol almin—the divine energy that fills all worlds.

The second is sovev kol almin—the divine reality that transcends all worlds.

Chassidic teachings compare these two dimensions to intellect and will.

Intellect operates through specific faculties. Vision expresses through the eyes, hearing to the ears, and reasoning to the mind.

Will, however, influences the entire person simultaneously.

Similarly, G-d both fills creation and transcends it at the same time.

Every creature receives precisely the life force it needs to exist and fulfil its purpose, yet G-d simultaneously remains beyond all definitions and limitations.

Knowledge helps us understand how G-d is revealed within the world.

Faith relates to what lies beyond human understanding.

Faith Grows Through Understanding

Secondo Derech Mitzvotecha (Mitzvat Ha’amanat Elokut), faith does not apply to what can already be understood.

As understanding increases, faith shifts to ever deeper levels.

Consider the example of a patient visiting a doctor.

Initially, the patient follows medical advice based on trust. Yet if the patient later studies medicine and learns how the treatment works, trust gives way to understanding.

Faith then moves to a higher level, focusing on the aspects that remain beyond explanation.

In this sense, genuine spiritual growth does not eliminate faith—it elevates it.

Jewish tradition therefore encourages people not merely to believe, but to study, reflect, and refine themselves.

The more we understand, the more mature our faith becomes.

Abraham: The Teacher of Faith3

A Chassidic discourse delivered by Rabbi Yosef Yitzchak Schneersohn in 1941, titled Vayita Eshel 5701, offers a profound portrait of Abraham’s mission.

The Torah states that Abraham planted an eshel in Beersheba (Genesis 21:33).

Rabbinic tradition explains that this may have been an inn where travellers received food, drink, and hospitality.

After eating, guests naturally thanked Abraham.

He would gently respond:

“Do not thank me. Thank the One who created the world.”

Yet Abraham did far more than encourage gratitude.

He explained profound spiritual concepts in ways ordinary people could understand.

He taught that:

Not everyone fully understood Abraham’s teachings.

Yet many were moved by his sincerity, enthusiasm, and conviction.

COME Vayita Eshel 5701 explains, even those who could not grasp Abraham’s ideas intellectually still sensed their truth through the vitality with which he spoke.

Faith grows not only through knowledge, but also through authentic experience and example.

Faith and the Human Soul

Chassidic thought teaches that faith emerges from the soul itself.

For Bnei Noach, faith is rooted in the soul’s ability to perceive G-dliness. This concept is discussed in Yahel Or (67:5) and in the Siddur commentary with Chassidut Shaar Chag HaMatzot.

The soul, in this sense, resembles the angels, who perceive divine reality directly.

For Jews, however, Chassidic teachings describe an additional level.

The essence of the Jewish soul is not merely aware of G-d—it is intrinsically united with G-d.

This deeper bond, explained in Tanya chapters 18 and 19, transcends explanation and reason.

It simply is.

Nevertheless, both Jews and non-Jews are called to deepen their awareness of G-d through study, contemplation, prayer, ethical living, and self-refinement.

The Ultimate Purpose of Faith

Faith is not intended to replace reason.

It expands reason and points beyond its limitations.

Jewish tradition teaches that the world is moving toward an age of greater spiritual awareness, when all humanity will recognize the presence of G-d.

Psalm 67 expresses this vision beautifully:

“May the peoples praise You, O G-d; may all the peoples praise You.”

“Nations will rejoice and sing for joy, for You judge the peoples with equity and guide the nations of the earth.”

The ultimate vision is not limited to one nation or one community.

It is a future in which every human being can experience a deeper awareness of divine purpose and meaning.

Faith begins with recognizing that there is more to reality than what we can see.

It grows through learning.

It deepens through experience.

And ultimately, it leads us toward a more meaningful relationship with G-d, with others, and with ourselves.

Del rabbino Tuvia Serber

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Fonti

  1. Based on Derech Mitzvotecha, Mitzvat Haamanat Elokut ↩︎
  2.  Based on Maamarim Melukat, vol. 6, 132 ↩︎
  3. Based on Vayita Eshel 5701 chs. 1 & 2
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